1 เปโตร 3:3 วิจารณ์

Wherein the apostle describes the duties of husbands and wives one to another, beginning with the duty of the wife (Pe1 3:1-7). He exhorts Christians to unity, love, compassion, peace, and patience under sufferings; to oppose the slanders of their enemies, not by returning evil for evil, or railing for railing, but by blessing; by a ready account of their faith and hope, and by keeping a good conscience (Pe1 3:8-17). To encourage them to this, he proposes the example of Christ, who suffered, the just for the unjust, but yet punished the old world for their disobedience, and saved the few who were faithful in the days of Noah (Pe1 3:18 to the end).

INTRODUCTION TO 1 PETER 3 In this chapter the apostle instructs wives how to behave towards their husbands, and husbands how to behave towards their wives; and then exhorts to various things common to all Christians, and particularly to suffer patiently for righteousness sake; to which he encourages them from the sufferings of Christ, and the benefits resulting from them, on which he enlarges to the end of the chapter. He begins with the duty of wives to their husbands, even unbelieving ones, which is subjection to them, urged from the profitable effect of it; since hereby they might be won over to the Christian religion, without the use of the word, as a means, by their conversation, which is explained of chastity and fear, Pe1 3:1. And he proceeds to give some advice about their apparel, that they should have a greater regard to internal ornaments; particularly meekness and quietness of spirit, which is highly esteemed of by God, rather than to outward adorning; and which he enforces by the examples of godly women in former times, who were so adorned, and were subject to their husbands, particularly Sarah, the wife of Abraham, Pe1 3:3. And next the apostle directs husbands how to conduct towards their wives, to dwell with them, and honour them, because vessels, and weaker vessels, and also heirs of the same grace of life; and besides, to use them ill would be an hinderance of their praying together, Pe1 3:7. And then follow various exhortations to unity of judgment, compassion, brotherly love, pity, courteousness, and patience under the reproaches and revilings of men, which is the way to inherit a blessing they are called unto, Pe1 3:8 and that these are incumbent on the saints, and that they shall be blessed, who are helped to regard them, is proved by some passages out of Psa 34:12, which passages are cited, Pe1 3:10. And in order to encourage to the exercise of the above things, the apostle suggests, that they that so behaved should not be hurt by any; and if they did suffer for righteousness sake from wicked men, yet still they would be happy; nor should this deter them from making a public confession of their faith; to which should be added a good conscience and conversation, to the shame and confusion of them that spoke evil of them, and accused them, Pe1 3:13. And though they were distressed and injured by men, they should not be cast down, nor murmur, since it was the will of God it should be so; and since it was better to suffer for doing well than for doing ill; and especially the example of Christ should animate to patience, since he, an innocent person, suffered for the sins of unjust men, to reconcile them to God; and he is now glorified and happy, and so will his people be, Pe1 3:17. And having made mention of his being quickened by the Spirit, the apostle takes occasion from hence of observing, that by the same Spirit Christ preached in the times of Noah to disobedient persons, whose spirits were now in hell; and he takes notice of the longsuffering of God in that dispensation towards them, and of the goodness of God in saving Noah, and his family, in the ark, which was a figure of baptism; of which some account is given what it is, and is not, and which saves by the resurrection of Christ, Pe1 3:19 who is described by his ascension to heaven, session at the right hand of God, and dominion over angels, authorities, and powers, Pe1 3:22.

Whose adorning, let it not be that outward adorning,.... Or that only and principally; let not that be solely or chiefly attended to, nor anxiously sought after, nor ever in order to allure and ensnare others, or to fill with pride and vanity; nor should it be indecent and luxurious, immodest and immoderate, and unsuitable to the age, character, and station of persons; otherwise clothing is both convenient and necessary; and a decent garb, neat and modest apparel, and what is suitable to the years, rank, and quality of persons, is very commendable: nor are we to suppose that the apostle forbids the use of what follows, but only when used in a luxurious and extravagant manner, and to feed pride and vanity, and encourage, lasciviousness and wantonness: of plaiting the hair; folding it up in curls, tying it up in knots, and putting it into the form of horns and towers, made by their crisping pins, with their cauls and round tires, like the moon, as was the custom of those times, and still is. There were women among the Jews, whose business it was to plait women's hair; Mary Magdalene is thought to have her name from thence, and that to be her business. The Jews often speak of one Miriam or Mary, by whom they seem to mean the mother of our Lord, who, they say (m) was reyv aldgmvyer nvyya , "a plaiter of women's hair"; see Gill on Mat 27:56. And of wearing of gold; or "golden things"; golden ornaments, as bracelets, chains, and rings, or pieces of gold stuck in the plaitings and folds of the hair. The Jewish women used to wear a crown of gold on their head, in the form of the city of Jerusalem, called a golden city (n); and which they wore, after its destruction, in memory of it; but with those they might not go out on a sabbath day. R. Akibah, it is said (o), made a golden city for his wife, and the wife of Rabban Gamaliel envied her, for it seems this was reckoned a grand dress. Not that the sense is, that every thing of this kind is forbidden, but when used to excess and extravagance; otherwise the daughters of Abraham and Sarah were decked with ear rings, bracelets, and jewels of gold; see Gen 24:22. or of putting on of apparel; that is "excellent", or precious, as the Syriac version adds; or "of great price", as the Ethiopic; that is beyond a person's ability or rank; the apostle means such apparel as is unbecoming and unsuitable, for he cannot be thought to forbid the putting on of any apparel; but his sense is, that women should not so much regard, and be so intent upon the outward adorning of their bodies, with any sort of clothing, and especially such as does not become them, as the inward adorning of their minds, next mentioned, (m) T. Bab. Sabbat, fol. 104. 2. Chagiga, fol. 4. 2. & Sanhedrin, fol. 67. 1. (n) Misn. Sabbat, c. 6. sect. 1. (o) T. Hieros. Sabbat, fol. 7. 4.

But he who is both the head of the man and the beauty of the woman, the husband of the church, Christ Jesus, what sort of crown did he put on, for both male and female? A crown of thorns!

Touching modesty of dress and ornament, the rule of Peter is also plain, because he speaks with the same spirit as Paul against the empty glory of apparel and the pride of gold.

For what is a crown on the head of a woman, but beauty made seductive, but mark of utter wantonness,-a notable casting away of modesty, a setting temptation on fire? Therefore a woman, taking counsel from the apostles' foresight, will not too elaborately adorn herself, that she may not either be crowned with any exquisite arrangement of her hair.

Also Peter consents to these same precepts, and says, "Let there be in the woman not the outward adorning of array, or gold, or apparel, but the adorning of the heart."

There is nothing wrong with these ornaments in themselves, but they are unnecessary extras for the believer and should therefore be avoided. Most of them were invented by the daughters of Ham, which explains why the prohibition is directed to women rather than to men.

Similarly, wives should be subject to their husbands, so that even those who do not obey the word may be won without a word by the conduct of their wives, when they see your chaste conduct accompanied by fear. Let your adornment not be external, consisting of braiding hair and the wearing of gold, or of fine clothing; but let it be the hidden man of the heart, with the imperishable beauty of a gentle and quiet spirit, which in God's sight is very precious. For in this way, holy women who hoped in God used to adorn themselves, being subject to their husbands, just as Sarah obeyed Abraham, calling him master. And you are her daughters if you do good and do not fear anything that is frightening. Concluding this discourse on morals; namely through kings, through presidents, through masters, through servants; since it has also been established that subjects should be subjected to kings and presidents in what is necessary and in what is appropriate, and through this it is shown that those princes who have laws as a certain incentive of justice, will not be condemned for those things they have done according to them: but in those cases where they have acted unjustly and without judgment and tyrannically against them, they will also perish through these. Indeed, the law was given to them for the benefit of the nations, as Paul also proclaims (Gal. 3:19). But also the authorities, just like the laws, were given for the benefit, and not as some wrongly wish, namely that the power of those who are on earth comes from the Devil: who supports this Devil by saying to the Lord: "All these things have been given to me, and I give them to whomever I wish." (Luke 4:6) For it is not by his command that kings are established, who have been given for the correction of evildoers, since the Devil does not bring about anything like this to be administered among men. For powers and princes have been given by God, partly for the preservation of justice and the correction and benefit of the subjects, partly indeed out of fear for the punishment and correction of wrongdoers; partly also to punish with fitting punishment those who are unruly. Therefore, this having been shown, and that it is good to be subjected, or to be disobedient is evil, where it would also have been established in the same way that servants should obey their earthly masters, and that those who are afflicted and endure without cause by evil masters should receive the greatest praise: where in some way this would have recalled to the order of masters also through the slander of evil masters: it then also passes to the assembly of women, and says; Let these two things concern women or wives, to be subject to their husbands, and to show themselves alienated from all adornment and culture, imitating holy women, for they too, he says, knew only this form of worship, namely obedience to their husbands. And what profit will come from this? The good imitation of those who are outside of the faith, which is also generated from our subjection to the rulers, and the praise of God on our behalf coming from them: this also greatly contributes to the praise of Christians, namely that for our sake He is not spoken ill of, but rather the name of God is blessed. But where he said "holy women" indefinitely, he also specifically adds Sarah: and proceeding in an encouraging manner, he calls them daughters of this Sarah, whether according to faith or even according to lineage. For it is necessary for daughters to imitate their mothers. With honest truth and decent Christian conduct, it also admonishes them to be merciful, without fearing the accounting of their husbands. For this indicates that they are not afraid of any terror. For it was likely that husbands would sometimes revisit the account of expenses. In this way, having raised the discourse, where Peter encouraged the female sex to be more generous towards their household, he also moderates the harshness of men towards their wives, and says:

"Whose adornment let it not be outward, etc. Because, as Cyprian says, 'Those who are dressed in silk and purple cannot put on Christ. Adorned with gold, pearls, and necklaces, they have lost the ornaments of the heart and soul. If Peter also admonishes women to be restrained and governed by religious observance according to ecclesiastical discipline, who often excuse their adornments through their husbands, how much more is it proper for a virgin to observe this, to whom no excuse for adornment is fitting, nor can the lie of fault be transferred to another, but she alone remains in the crime?'

The Apostle set forth moral teaching for all: for kings, rulers, masters, and slaves. For subjects he established as law that they should obey kings and rulers, in what they ought and as they ought, and thereby showed that the rulers themselves have a certain predisposition and incentive toward justice in the laws, and for everything they do according to the laws they will not be condemned, but for everything they commit contrary to them, lawlessly, unjustly, and arbitrarily, they will perish. For the law was given to them for the benefit of the peoples, as the Apostle Paul says (Rom. 13:4). Like the laws, rulers too are given for a certain benefit, and not as some reason badly, that the authority existing on earth is from the devil, agreeing in this matter with the devil, who said to the Lord: "All this has been delivered to me, and I give it to whomever I wish" (Luke 4:6); it is not by the devil's will that kings are appointed, for they are given for the correction of evils, and the devil does not care to introduce any such thing among people. Authorities and rulers are given by God, on the one hand, in order to protect the righteous and to arrange the benefit of subjects, on the other hand, in order to restrain those who err through fear of punishment and reproof, and finally, in order to carry out due punishment upon those who have committed injustice. Having shown this, namely that obedience to authorities is good and disobedience is evil, and having prescribed similar relations for slaves and masters, the Apostle now turns his speech to women. Wives, he says, must be occupied with two things: to obey their husbands, and to abstain from all adornment and finery, imitating the holy women. For they, he says, knew only one adornment, that they obeyed their husbands. And what is the benefit of this? That the pagans receive a good impression of the faith and zeal for it, which our submission to authorities also produces, and on account of us they give thanks to Christ, and it is great praise for Christians when on account of us and on account of our good conduct even the pagans bless the name of God. The words "won without a word" mean either that they are won without any argument or contradiction, or that the proof from deeds is stronger than word and eloquence, as a holy man also said: "A deed not accompanied by a word is better than a word not accompanied by a deed."

The duty of wives to their husbands, how they are to be adorned, and be in subjection as Sarah was to Abraham, Pe1 3:1-6. The duty of husbands to their wives, Pe1 3:7. How to obtain happiness, and live a long and useful life, Pe1 3:8-11. God loves and succours them that do good; but his face is against the wicked, Pe1 3:12, Pe1 3:13. They should suffer persecution patiently, and be always ready to give a reason of the hope that is in them; and preserve a good conscience, though they suffered for righteousness, Pe1 3:14-17. Christ suffered for us, and was put to death in the flesh, but quickened by the Spirit, Pe1 3:18. How he preached to the old world, while Noah was preparing the ark, Pe1 3:19, Pe1 3:20. The salvation of Noah and his family a type of baptism, Pe1 3:21. Christ is ascended to heaven, all creatures being subject to him, Pe1 3:22.

Whose adorning - Κοσμος. See the note on Heb 9:1, where the word κοσμος, world or ornament, is defined; and also the note on Gen 2:1. Plaiting the hair, and of wearing of gold - Plaiting the hair, and variously folding it about the head, was the most ancient and most simple mode of disposing of this chief ornament of the female head. It was practised anciently in every part of the east, and is so to the present day in India, in China, and also in Barbary. It was also prevalent among the Greeks and Romans, as ancient gems, busts, and statues, still remaining, sufficiently declare. We have a remarkable instance of the plaiting of the hair in a statue of Agrippina, wife of Germanicus, an exact representation of which may be seen in a work of Andre Lens, entitled Le Costume de Peuple de I' Antiquite, pl. 33. Many plates in the same work show the different modes of dressing the hair which obtained among the Egyptians, Greeks, Romans, Persians, and other nations. Thin plates of gold were often mixed with the hair, to make it appear more ornamental by the reflection of light and of the solar rays. Small golden buckles were also used in different parts; and among the Roman ladies, pearls and precious stones of different colors. Pliny assures us, Hist. Nat., l. ix. c. 35, that these latter ornaments were not introduced among the Roman women till the time of Sylla, about 110 years before the Christian era. But it is evident, from many remaining monuments, that in numerous cases the hair differently plaited and curled was the only ornament of the head. Often a simple pin, sometimes of ivory, pointed with gold, seemed to connect the plaits. In monuments of antiquity the heads of the married and single women may be known, the former by the hair being parted from the forehead over the middle of the top of the head, the latter by being quite close, or being plaited and curled all in a general mass. There is a remarkable passage in Plutarch, Conjugalia Praecept., c. xxvi., very like that in the text: Κοσμος γαρ εστιν, ὡς ελεγε Κρατης, το κοσμουν· κοσμει δε το κοσμιωτεραν γυναικα ποιουν· ποιει δε ταυτην ου χρυσος, ουτε σμαραγδος, ουτε κοκκος, αλλ' ὁσα σεμνοτητος, ευταξιας, αιδους εμφασιν περιτιθησιν· Opera a Wyttenb., vol. i., page 390. "An ornament, as Crates said, is that which adorns. The proper ornament of a woman is that which becomes her best. This is neither gold, nor pearls, nor scarlet; but those things which are an evident proof of gravity, regularity, and modesty." The wife of Phocion, a celebrated Athenian general, receiving a visit from a lady who was elegantly adorned with gold and jewels, and her hair with pearls, took occasion to call the attention of her guest to the elegance and costliness of her dress, remarking at the same time, "My ornament is my husband, now for the twentieth year general of the Athenians." Plut., in vit. Phoc. How few Christian women act this part! Women are in general at as much pains and cost in their dress, as if by it they were to be recommended both to God and man. It is, however, in every case, the argument either of a shallow mind, or of a vain and corrupted heart.

RELATIVE DUTIES OF HUSBANDS AND WIVES: EXHORTATIONS TO LOVE AND FORBEARANCE: RIGHT CONDUCT UNDER PERSECUTIONS FOR RIGHTEOUSNESS' SAKE, AFTER CHRIST'S EXAMPLE, WHOSE DEATH RESULTED IN QUICKENING TO US THROUGH HIS BEING QUICKENED AGAIN, OF WHICH BAPTISM IS THE SACRAMENTAL SEAL. (1Pe. 3:1-22) Likewise--Greek, "In like manner," as "servants" in their sphere; compare the reason of the woman's subjection, Co1 11:8-10; Ti1 2:11-14. your own--enforcing the obligation: it is not strangers ye are required to be subject to. Every time that obedience is enjoined upon women to their husbands, the Greek, "idios," "one's own peculiarly," is used, while the wives of men are designated only by heauton, "of themselves." Feeling the need of leaning on one stronger than herself, the wife (especially if joined to an unbeliever) might be tempted, though only spiritually, to enter into that relation with another in which she ought to stand to "her own spouse (Co1 14:34-35, "Let them ask their own [idious] husbands at home"); an attachment to the person of the teacher might thus spring up, which, without being in the common sense spiritual adultery, would still weaken in its spiritual basis the married relation [STEIGER]. that, if--Greek, "that even if." Even if you have a husband that obeys not the word (that is, is an unbeliever). without the word--independently of hearing the word preached, the usual way of faith coming. But BENGEL, "without word," that is, without direct Gospel discourse of the wives, "they may (literally, in oldest manuscripts, 'shall,' which marks the almost objective certainty of the result) be won" indirectly. "Unspoken acting is more powerful than unperformed speaking" [Å“CUMENIUS]. "A soul converted is gained to itself, to the pastor, wife, or husband, who sought it, and to Jesus Christ; added to His treasury who thought not His own precious blood too dear to lay out for this gain" [LEIGHTON]. "The discreet wife would choose first of all to persuade her husband to share with her in the things which lead to blessedness; but if this be impossible, let her then alone diligently press after virtue, in all things obeying him so as to do nothing at any time against his will, except in such things as are essential to virtue and salvation" [CLEMENT OF ALEXANDRIA].

Literally, "To whom let there belong (namely, as their peculiar ornament) not the outward adornment (usual in the sex which first, by the fall, brought in the need of covering, Note, see on Pe1 5:5) of," &c. plaiting--artificial braiding, in order to attract admiration. wearing--literally, "putting round," namely, the head, as a diadem--the arm, as a bracelet--the finger, as rings. apparel--showy and costly. "Have the blush of modesty on thy face instead of paint, and moral worth and discretion instead of gold and emeralds" [MELISSA].